Table of Contents
Introduction
During the reign of the Kalachuri-dynasty monarch Bijjala I in Karnataka, India, Basavanna was a 12th-century Indian philosopher, statesman, Kannada poet in the Shiva-focused Bhakti movement, and a social reformer. Basavanna’s poetry, known as Vachanaas, was used to raise societal awareness. The Basavarajadevara regale, written by Kannada poet Harihara, is the earliest account of the social reformer’s life and is significant since the author was a close contemporary of his protagonist. The Basavanna Purana by Palkuriki Somanatha, a 13th-century sacred Telugu literature of the south Indian Hindu Lingayat sect, gives a detailed account of Basava’s life and ideals. Basava rejected gender and social discrimination, as well as superstitions and rituals such as the wearing of sacred thread, and instead introduced the Ishtalinga necklace, which features an image of Shiva Liga, to everyone, regardless of their birth date, as a constant reminder of their bhakti, or devotion to Shiva. As the kingdom’s chief minister, he established new public institutions such as the Anubhava Mantapa, or “hall of spiritual experience,” which encouraged men and women of various socioeconomic backgrounds to address spiritual and ordinary life issues openly.
Basavanna’s poetry, known as Vachanaas, was used to raise societal awareness. Basava rejected gender and social discrimination, as well as superstitions and rituals such as the wearing of sacred thread, and instead introduced the Ishtalinga necklace, which features an image of Shiva Liga, to everyone, regardless of their birth date, as a constant reminder of their bhakti, or devotion to Shiva. As the kingdom’s chief minister, he established new public institutions such as the Anubhava Mantapa, or “hall of spiritual experience,” which encouraged men and women of various socioeconomic backgrounds to address spiritual and ordinary life issues openly.
Teachings of Basavanna
Basava grew up in a Shaivite family. As a new spiritual movement, he formed and inspired the Virashaivas, or “ardent, heroic worshippers of Shiva.” This movement had its origins in the ongoing Tamil Bhakti movement, particularly the Shaiva Nayanars traditions, between the 7th and 11th centuries. Individualized direct worship of Shiva through practices such as individually worn icons and symbols like a miniature linga was promoted by Basava, who rejected Brahmin-led temple worship and procedures in favor of individualized direct worship of Shiva through practices such as individually worn icons and symbols like a miniature linga. Shiva’s presence was made available to everyone at all times, regardless of gender, class, or caste, using this manner. Basava’s poems, like Basavanna 703, speak of a strong feeling of gender equality and communal connection, eagerness to fight a war for a good cause while also serving as a fellow “devotees’ bride” when necessary.
The former was symbolized by temples and ancient writings, while the latter was represented by work and discussion. Constant personal spiritual progress, according to Basava, is the way to genuine insight. He advocated for using Kannada, a vernacular language, in all spiritual discourses so that the elite’s translation and interpretation were unneeded and that everyone could understand the spiritual principles. Ramanuja compares his approach to the protestant movement. His worldview is based on seeing one’s own body and soul as a temple; rather than building a temple, he recommends being the temple. Guru, which meant teacher, linga, which meant Shiva’s symbol, and Jangama, which meant always moving and learning, made up his trinity. In the 12th century, Basava created Anubhava Mantapa, a hall where enthusiastic Shiva devotees shared their exploits and spiritual poems in the local language. Any member of society from both genders could gather and debate spiritual principles. [8] He questioned the externalization, dualism, and rituals of God, arguing that the true God is “one with himself, self-born.”
While Basava detested rituals, he supported icons and symbols like the Istalinga (necklace with personal linga, Shiva’s symbol), Rudraksha seeds or beads on various body parts, and Vibhuti (holy ash on the forehead) as continual reminders of one’s dedication and faith values. He also advocated Om Namah Shivaya, a six-syllable Shivaya Namah mantra, often known as the Shadhakshara